The Gospel of Thomas

1. And he {says¹}: Whoever finds the interpretation
of these sayings shall not taste death. (Isa 25:8, Lk
9:27, Jn 5:24, 8:51; this is apparently an introductory logion quoting
Thomas himself, included [like Jn 21:24] by his own disciples, since it
speaks of the following as a collection of sayings; ¹throughout
the Greek fragments of Thomas, ‘x says’ is in the present tense—
see Henry Barclay Swete [1897], Recent Scholarly
Comments; interlinear)

2. Yeshúa says: Let him who seeks not cease seeking
until he finds, and when he finds he shall be troubled, and when he has
been troubled he shall marvel and he shall reign over everyone¹
{and find repose}. (¹or over the totality ;
Gen 1:26, Dan 7:27, Lk 1:29, 22:25-30!, Rev/Ap 1:6, 3:21, 20:4, 22:5; =Clement
of Alexandria, Stromata
II.9 & V.14; interlinear)

3. Yeshúa says: If those who would lead you, say to
you: Behold, the Sovereignty is in the sky!, then the birds
of the sky would precede you. If they say to you: It is in the sea!, then
the fish {of the sea} would precede you. But the Sovereignty
{of
God} exists within you and it exists without you. {Those
who come to recognize themselves shall find it, and when you
come to recognize yourselves} then you shall know that you are the
Sons of the Living Father. Yet if you do not recognize yourselves then
you are impoverished and you are poverty. (Gen 6:2, Dt
30:11-14, Hos 1:10, Mal 2:10, Lk 11:41, 17:21, Plato's Philebus
48c, 63c; interlinear)

4. Yeshúa says: The person old in days will not hesitate
to ask a little child of seven days concerning the place of life— and he
shall live. For many who are first shall become last, {and the last
first}. And they shall become a single unity. (Gen
2:2-3, 17:12, Mt 11:25-26, 18:1-6 & 10-14, Lk 2:21; interlinear)

5. Yeshúa says: Recognize Him in front of thy face,
and what is hidden from thee shall be revealed to thee. For there is nothing
concealed which shall not be manifest, {and nothing buried that
shall not be raised¹}.(=Mt 10:26; in his
scriptural
Traditions the Apostle Matthias [Ac 1:21-26] relates
Christ's logion: ‘Wonder at what is in front of you’— quoted by
Clement of Alexandria,
Stromata
II.9; ¹anti-Gnostic ; interlinear)

6. His Disciples ask him,¹
they say to him: How
do thou want us to fast, and how shall we pray? And how shall we give alms,
and what diet shall we maintain? || Yeshúa says: Do not lie²,
and do not practice what you hate³— for everythingis
revealed before the face of the sky. For there is nothing concealed that
shall not be manifest, and there is nothing covered that shall remain without
being exposed.³ª (Lev 19:11, Th 14; asyndeton,
or omission of conjunctions, characterizing Semitic languages but not Greek
or Coptic, thus signaling an underlying Semitic source-text— Matthew Black,
An
Aramaic Approach to the Gospels and Acts: ‘Asyndeton is, on the whole,
contrary to the spirit of the Greek language ... but is highly characteristic
of Aramaic’; ²thus Socrates in the Phaedo:
‘False words ... inflict the soul with evil’; ³cp. Confucius, Analects
8.15: ‘Is there any one word ... which could be adopted as a lifelong rule
of conduct?... Is not Sympathy the word? Do not to others what you would
not like yourself’; ³ªthus the Qur’án
27.75: ‘There is nothing concealed in the heaven and the earth, but it
is in a clear book’; interlinear)

7. Yeshúa says: Blest be the lion which
the human eats— and the lion shall become human. And accursed be the human
which the lion eats— and the [human]
shall become
[lion].
(interlinear)

8. And he says: The [Sovereignty] is like a wise
fisherman who cast his net into the sea. He drew it up from the sea full
of small fish. Among them he found a large good fish. That wise fisherman,
he threw all the small fish back into the sea,¹ he chose the
large fish without hesitation. Whoever has ears to hear, let him hear!
(¹asyndeton;
=Mt 13:47-48; interlinear)

9. Yeshúa says: Behold, the sower came forth— he filled
his hand, he threw. Some indeed fell upon the road— the birds came, they
gathered them. Others fell on the bedrock— and they did not take root down
into the soil, and did not sprout grain skyward. And others fell among
the thorns— they choked the seed, and the worm ate them. And others fell
upon the good earth— and it produced good fruit up toward the sky, it bore
60-fold and 120-fold. (multiple asyndeta; Mt 13:18-23,
=Mk 4:3-9; interlinear)

10. Yeshúa says: I have cast fire upon the world—
and behold, I guard it until it is ablaze. (Lk 12:49;
interlinear)

11. Yeshúa says: This sky shall pass away, and the one
above it shall pass away. (I-Ki 8:27!, Isa 65:17, Rev/Ap
21:1)And the dead are not alive, and the living shall not die.
In the days when you consumed the dead, you transformed it to life— when
you come into the Light, what will you do? On the day when you were united,
you became separated— yet when you have become separated, what will you
do?
(Mt 24:35, Ph 86!; interlinear)

12. The Disciples say to Yeshúa: We know that thou shall
go away from us. Who is it that shall be Rabbiover us? ||
Yeshúa says to them: In the place that you have come, you shall
go to Jacob the Righteous, for whose sake the sky and earth
come to be.(apparently a post-resurrection dialog; Mk
6:3, Jn 7:5, Ac 1:14, 12:17, Jas 1:1; interlinear)

13. Yeshúa says to his Disciples: Make a comparison
to me, and tell me whom I resemble. (Isa 46:5)
|| Shimon Kefa says to him: Thou art like a righteous angel.
|| Matthew says to him: Thou art like a philosopher
of the heart. || Thomas says to him: Teacher, my mouth will not at all
be capable of saying whom thou art like! || Yeshúa says: I'm not
thy teacher, now that thou have drunk, thou have become drunken from the
bubbling spring which I have measured out. And he takes him, he withdraws,
he speaks three words to him:

hyh)
r#) hyh)ahyh ashr ahyhI-Am Who I-Am

Now when Thomas comes to his comrades, they inquire of him: What
did Yeshúa say to thee? || Thomas says to them: If I tell you even
one of the words which he spoke to me, you will take up stones to cast
at me— and fire will come from the stones to consume you.
(the
Name does not appear in the papyrus, but can be inferred; Ex 3:14, Lev
24:16, Mk 14:62, Lk 6:40, Jn 4:14, 15:1, Th 61b, 77, cp.
Odes
of St. Solomon 11:6-9— ‘I drank and was inebriated with the living
water that does not die’; note also the infinite gematria of Ex 3:14159263...;
interlinear)

14. Yeshúa says to them: If you fast¹, you
shall beget transgression for yourselves.² And
if you pray¹, you shall be condemned. And if you give alms¹,
you shall cause evil to your spirits. And when you go into any land to
travel in the regions, if they receive you then eat what they set before
you and heal the sick among them. For what goes into your mouth will not
defile you— but rather what comes out of your mouth, that is what will
defile you. (¹in public; ²cp. Confucius, Analects
15.31: ‘I once spent all day thinking without taking food and all night
thinking without going to bed, but I found that I gained nothing from it;
it would have been better for me to have spent the time in learning’; Isa
58:6-9, Mk 7:14-23!, Mt 6:1-6 & 16-18, Lk 18:1!, =Lk 10:8-9, Th 6,
95, 104, Ph 74; interlinear)

15. Yeshúa says: When you see him who was not born of
woman, prostrate yourselves upon your faces and worship him— he is your
Father. (Josh 5:14, Lk 17:16, Th 46!, 101!; interlinear)

16. Yeshúa says: People perhaps think that I have come
to cast peace upon the world, and they do not know that I have come to
cast conflicts upon the earth— fire, sword, war.
(Isa
66:15-16, Joel 2:30-31, Zeph 3:8, Mal 4:1, Th 10) For there shall
be five in a house— three shall be against two and two against three, the
father against the son and the son against the father. And they shall stand
as solitaries. (=Mic 7:6, =Lk 12:49-53; interlinear)

17. Yeshúa says: I shall give to you what eye has not
seen and what ear has not heard and what hand has not touched and what
has not arisen in the mind of mankind. (Isa 64:4; interlinear)

18. The Disciples say to Yeshúa: Tell us how our end
shall be. (Ps 39:4)|| Yeshúa says:
Have you then discovered the origin, so that you inquire about
the end? For at the place where the origin is, there shall be the end.
Blest be he who shall stand at the origin— and he shall know the end, and
he shall not taste death. (Lk 20:38, Th 1; interlinear)

19. Yeshúa says: Blest be he who was before he came
into being. If you become Disciples to me and heed my sayings, these stones
shall serve you. For you have five trees in paradise, which
in summer are unmoved and in winter their leaves do not fall— whoever is
acquainted with them shall not taste death. (the five
senses?!; Ps 1:3, Th 1, 18, Tr 28; interlinear)

20. The Disciples say to Yeshúa: Tell us what the Sovereignty
of the Heavens is like. || He says to them: It resembles a
mustard seed, smaller than all (other) seeds— yet when it
falls on the tilled earth, it produces a great plant and becomes shelter
for the birds of the sky.
(=Mk 4:30-32; interlinear)

21. Mariam says to Yeshúa: Whom are thy
Disciples like? || He says: They are like little children who are sojourning
in a field which is not theirs. When the owners of the field come, they
will say: Leave our field to us! They take off their clothing in front
of them in order to yield it to them and to give back their field to them.
Therefore I say, if the householder ascertains that the thief is coming,
he will be alert before he arrives and will not allow him to dig thru into
the house of his domain to carry away his belongings. Yet you, beware of
the system— gird up your loins with great strength lest the
bandits find a way to reach you, for they will find the advantage which
you anticipate. Let there be among you a person of awareness— when the
fruit ripened, he came quickly with his sickle in his hand,¹
he reaped it. Whoever has ears to hear, let him hear!(¹asyndeton;
=Mt 24:43-44; interlinear)

22. Yeshúa sees little children who are being suckled.
He says to his Disciples: These little children who are being suckled are
like those who enter the Sovereignty. || They say to him: Shall we
thus by becoming little children enter the Sovereignty? || Yeshúa
says to them: When you make the two one, and you make the inside as the
outside and the outside as the inside and the above as the below, and if
you establish the male with the female as a single unity so that the man
will not be masculine and the woman not be feminine, when you establish
[an
eye] in the place of an eye and a hand in the place of a hand
and a foot in the place of a foot and an imagein the place
of an image— then shall you enter [the Sovereignty].
(Mt
18:3; ; =Clement of Alexandria, Stromata
III.13; cp. Odes
of St. Solomon 34:5, ‘The likeness of what is below, is that
which is above— for everything is above; what is below is nothing but the
delusion of those who are without knowledge’; also Socrates in Plato's
Phaedrus,
‘Beloved Pan, and whatever other gods be present, grant me to be handsome
in inward soul, and that the outside and the inside be one’; interlinear)

23. Yeshúa says: I shall choose you, one from a thousand
and two from ten thousand— and they shall stand as a single unity. (Dt
32:30, Job 33:23, Ecc 7:28; interlinear)

24. His Disciples say: Show us thy place, for it is compulsory
for us to seek it. || He says to them: Whoever has ears, let him hear!
Within a person of light there is light, and he illumines the entire world.
When he does not shine, there is darkness. (Mt 5:14-16,
Jn 13:36; interlinear)

26. Yeshúa says: The mote which is in thy Brother's
eye thou see— but the plank that is in thine own eye thou see not. When
thou cast the plank out of thine own eye, then shall thou see clearly to
cast the mote out of thy Brother's eye. (=Mt 7:3-5;
interlinear)

27. (Yeshúa says:) Unless you fast from
the system, you shall not find the Sovereignty {of God}.
Unless you keep the (entire) week¹ as Sabbath,
you shall not behold the Father. (Mk 1:13, Jn 5:19!;
=Clement of Alexandria,
Stromata
III.15; ¹here ‘Sabbath’ = ‘week’ as in Lev 23:15-16— see P133
and Paterson Brown, ‘The Sabbath and the Week
in Thomas 27’,
Novum Testamentum 1992; interlinear)

28. Yeshúa says: I stood in the midst of the world,
and incarnate I appeared to them.¹
I found them
all drunk, I found none among them athirst. And my soul was grieved for
the sons of men, for they are blind in their hearts and do not see that
empty they have come into the world and that empty they are destined to
come forth again from the world. (Ecc 6:15)However,
now they are drunk— when they have shaken off their wine, then shall they
rethink. (¹anti-Gnostic!, Jn 1:14;
this appears to be a post-resurrection saying; interlinear)

29. Yeshúa says: If the flesh has come to be because
of spirit, it is a marvel— yet if spirit because of the body, it would
be a marvel among marvels. But I marvel at this, how this great wealth
has inhabited this poverty. (Ph 23; interlinear)

30. Yeshúa says: Where there are three gods, they are
{godless.
Where there is only one, I say that} I myself am with him. {Raise
the stone and there you shall find me, cleave the wood and there am I.}
(see
e.g. The
Letter of Aristeas 15-16; cleaving the wood could be seen as a metaphor
for the crucifixion, removing the stone for the resurrection; interlinear)

31. Yeshúa says: No oracle is accepted
in his own village, no physician heals those who know him.
(asyndeton;
=Mk 6:4; interlinear)

32. Yeshúa says: A city being built upon a high mountain
and fortified cannot fall nor can it be hidden. (Mt 5:14;
interlinear)

33. Yeshúa says: What thou shall hear in thy ear proclaim
to other ears from your rooftops. For no one kindles a lamp and sets it
under a basket nor puts it in a hidden place, but rather it is placed upon
the lampstand so that everyone who comes in and goes out will see its light.
(=Mt
5:15, =10:27, =Mk 4:21; interlinear)

34. Yeshúa says: If a blind person leads a blind person,
both together fall into a pit. (=Mt 15:14; interlinear)

35. Yeshúa says: It is impossible for anyone to enter
the house of the strong to take it by force, unless he binds his hands—
then he will ransack his house. (Isa 49:24-25, =Mk 3:27;
interlinear)

36. Yeshúa says: Be not anxious in the morning about
the evening nor in the evening about the morning, {neither for your
[food]
that you shall eat nor for [your garments] that you shall
wear. You are much superior to the [windflowers]
which neither
comb (wool)
nor [spin] (thread). When
you have no clothing, what do
[you wear]? Or who can increase
your stature? He himself shall give to you your garment.} (garment
= imagery?!: see Th 37, 84, Ph 26, 107, ‘Angel and
Image’, as well as the ancient and delightful ‘Hymn
of the Pearl’; =Mt 6:25; interlinear)

37. His Disciples say: When will thou appear to us, and when
shall we behold thee? || Yeshúa says: When you take off your garments
without being ashamed, and take your garments and place them under your
feet to tread on them as the little children do— then [shall you
behold] the Son of the Living-One, and you shall not fear. (Gen
2:25, 3:7, Isa 19:2; =Clement of Alexandria, Stromata
III.13; garments = images?!; this appears to be a post-resurrection dialog;
interlinear)

38. Yeshúa says: Many times have you yearned to hear
these sayings which I speak to you, and you have no one else from whom
to hear them. There will be days when you will seek me but you shall not
find me. (Prov 1:28, Lk 17:22; interlinear)

39. Yeshúa says: The clergy and the theologians
have received the keys of recognition, but they have hidden them. They
did not enter, nor did they permit those to enter who wished to. Yet you—
become astute as serpents and pure as doves. (Mt 5:20,
23:1-39, =Lk 11:52, =Mt 10:16; interlinear)

40. Yeshúa says: A vine has been planted without the
Father, and as it is not viable it shall be pulled up by its roots and
destroyed. (Mt 15:13; interlinear)

41. Yeshúa says: Whoever has in his hand, to him shall
(more)
be given. And whoever does not have, from him shall be taken even the trifle
which he has. (=Mt 13:12; interlinear)

42. Yeshúa says: Be passers-by.
(Mt
10:1-23, 28:19-20, Jn 16:28; thus Matsuo
Basho, Narrow Road to the Interior: ‘Every day is a journey,
and the journey itself is home’; Sylvia
Plath, Unabridged Journals: ‘I can only pass on. Something in
me wants more.... There is still time to veer, to sally forth, knapsack
on back, for unknown hills over which ··· only the
wind knows what lies’; Pedro
Chamizo Domínguez, Metaphor and Knowledge: ‘Man is not
usually satisfied with what is known in each moment, but rather in every
moment what is understood and established as true appears to him insufficient’;
interlinear)

43. His Disciples say to him: Who art thou, that thou say these
things to us? || (Yeshúa says to them:) From what
I say to you, you do not recognize who I be, but rather you have become
as the Jews— for they love the tree but hate its fruit, and they love the
fruit but hate the tree. (Mt 12:33, Jn 4:22; interlinear)

44. Yeshúa says: Whoever vilifies the Father, it shall
be forgiven him. And whoever vilifies the Son, it shall be forgiven him.
Yet whoever vilifies the Holy Spirit, it shall not be forgiven him— neither
on earth nor in heaven. (=Mk 3:28-29; interlinear)

45. Yeshúa says: They do not harvest grapes from thorns,
nor do they gather figs from thistles— for they give no fruit. A good person
brings forth goodness out of his treasure. A bad person brings forth wickedness
out of his evil treasure which is in his heart, and he speaks oppressively—
for out of the abundance of the heart he brings forth wickedness. (I-Sam
24:13, =Mt 7:16, =12:34-35; interlinear)

46. Yeshúa says: From Adam until John the
Baptist there is among those born of women none more exalted
than John the Baptist— so that his eyes shall not be broken. Yet I have
said that whoever among you becomes childlike shall know the Sovereignty,
and he shall become more exalted than John. (Th 15, =Lk
7:28; interlinear)

47. Yeshúa says: It is impossible for a person to mount
two horses or to stretch two bows, and a slave cannot serve two masters—
otherwise he will honor the one and offend the other. No person drinks
vintage wine and immediately desires to drink new wine, and
they do not put new
(wine) into old wineskins lest they burst,
and they do not put vintage wine into new wineskins lest it sour. They
do not sew an old patch on a new garment because there would come a split.
(Job
32:19, =Lk 5:36-39, =16:13;
interlinear)

48. Yeshúa says: If two make peace with each other in
this one house, they shall say to the mountain: Be moved!— and it shall
be moved. (=Mt 17:20, =18:19; interlinear)

49. Yeshúa says: Blest be the solitary and chosen— for
you shall find the Sovereignty. You have come from it, and unto it you
shall return. (Jn 16:28; cp. Plotinus, Enneads,
I.6.8: ‘The Fatherland to us is there whence we have come, and there is
the Father’; interlinear)

50. Yeshúa says: If they say to you: ‘From whence do
you come?’, say to them: ‘We have come from the Light, the place where
the Light has originated thru himself— he [stood] and he
himself appeared in their imagery.’ If they say to you: ‘Who are you?’,
say: ‘We are his Sons and we are the chosen of the Living Father.’ If they
ask you: ‘What is the sign of your Father in you?’, say to them: ‘It is
movement with repose.’ (Lk 16:8, Jn 12:36, Th 28; interlinear)

51. His Disciples say to him: When will the repose of the dead
occur, and when will the New World come? || He says to them: That which
you look for has already come, but you do not recognize it.
(interlinear)

52. His Disciples say to him: Twenty-four prophets
proclaimed in Israel, and they all spoke within thee. || He says to them:
You have ignored the Living-One who is facing you, and you have spoken
about the dead. (Th 5; interlinear)

53. His Disciples say to him: Is circumcision beneficial or
not? || He says to them: If it were beneficial, their father would beget
them circumcised from their mother. But the true spiritual circumcision
has become entirely beneficial.(interlinear)

54. Yeshúa says: Blest be the poor, for the Sovereignty
of the Skies is yours. (Jas 2:5-7, =Lk 6:20; note that
the Greek of Mt 5:3, MAKARIOI OI PTWCOI TW PNEUMATI,
can be read equally ‘Blest the poor in spirit’ or ‘Blest in spirit the
poor’— of which the latter makes more sense, since the parallel at Lk 6:20&24
explicitly concerns economic poverty/wealth rather than spiritual humility/pride;
interlinear)

55. Yeshúa says: Whoever does not hate his father and
his mother will not be able to become a Disciple to me. And whoever does
not hate his brothers and his sisters and does not take up his own cross¹
in my way, will not become worthy of me.(¹anti-Gnostic;
=Lk 14:26-27;
interlinear)

56. Yeshúa says: Whoever has recognized the system has
found a corpse— and whoever has found a corpse, of him the system is not
worthy. (interlinear)

57. Yeshúa says: The Sovereignty of the Father is like
a person who has [good]
seed. His enemy came by night,¹
he sowed a weed among the good seed. The man did not permit them to pull
up the weed,¹ he says to them: Lest perhaps you go forth saying:
‘We shall pull up the weed’, and you pull up the wheat along with it. For
on the day of harvest the weeds will appear— they pull them and burn them.
(¹asyndeton;
II-Pt 3:15-17?!, =Mt 13:24-30; interlinear)

58. Yeshúa says: Blest be the person who has suffered—
he has found the life. (asyndeton; Mt 5:10-12, Jas 1:12,
I-Pt 3:14; thus Victor Hugo, Les
Misérables: ‘To have suffered, how good it is!’; interlinear)

59. Yeshúa says: Behold the Living-One while you are
alive, lest you die and seek to perceive him and be unable to see. (Ecc
12:1-8; interlinear)

60. (They see) a Samaritan carrying
a lamb, entering Judea. Yeshúa says to them: Why does he
(take)
the lamb with him? || They say to him: So that he may kill it and eat it.
|| He says to them: While it is alive he will not eat it, but only after
he kills it and it becomes a corpse. || They say: Otherwise he will not
be able to do it. || He says to them: You yourselves— seek a place for
yourselves in repose, lest you become corpses and be eaten.
(Th
1; thus Thomas Mann, The Magic Mountain: ‘The spiritual possibility
of finding salvation in repose’; interlinear)

61a. Yeshúa says: Two will rest on a bed°—
the one shall die, the other shall live. (asyndeton;
=Lk 17:34; interlinear)

61b. Salome says: Who art thou, man? As if (sent)
by someone, thou laid upon my bed and thou ate from my table.¹
|| Yeshúa says to her: I-Am he who is from equality. To me have
been given from the things of my Father. || (Salome says:)
I'm thy Disciple.² || (Yeshúa says to her:)
Thus
I say that whenever someone equalizes he shall be filled with light, yet
whenever he differentiates he shall be filled with darkness. (¹S-of-S
1:4; cp. Teresa of Ávila, The
Interior Castle, VI.4.1: ‘All is to desire to enjoy the Husband
more,... to be ardent to mate with such a grand Lord and take him as Husband’;
²‘thy Disciple’: Coptic tek.
indicates a masculine possessive [thy] of a feminine noun [disciple]— see
P050;
interlinear)

63. Yeshúa says: There was a wealthy person who possessed
much money, and he said: I shall utilize my money so that I may sow and
reap and replant, to fill my storehouses with fruit so that I lack nothing.
This is what he thought in his heart— and that night he died. Whoever has
ears, let him hear! (=Lk 12:16-21; interlinear)

64a. Yeshúa says: A person had houseguests, and when
he had prepared the banquet he sent his slave to invite the guests. He
went to the first, he says to him: My master invites thee. He replied:
I have some business with some merchants, they are coming to me in the
evening, I shall go to place my orders with them— I beg to be excused from
the banquet. He went to another, he says to him: My master has invited
thee. He replied to him: I have bought a house and they require me for
a day, I shall have no leisure time. He came to another, he says to him:
My master invites thee. He replied to him: My comrade is to be married
and I must arrange a feast, I shall not be able to come— I beg to be excused
from the banquet. He went to another, he says to him: My master invites
thee. He replied to him: I have bought a villa, I go to receive the rent,
I shall not be able to come— I beg to be excused. The slave came, he said
to his master: Those whom thou have invited to the banquet have excused
themselves. The master said to his slave: Go out to the roads, bring those
whom thou shall find so that they may feast. (multiple
asyndeta; =Lk 14:16-23; interlinear)

65. He says: A kindperson had a vineyard. He
gave it out to tenants so that they would work it and he would receive
its fruit from them. He sent his slave so that the tenants would give to
him the fruit of the vineyard. They seized his slave, they beat him— a
little longer and they would have killed him. The slave went, he told it
to his master. His master said: Perhaps [they] did not recognize
[him].
He sent another slave— the tenants beat him also. Then the owner sent his
son. He said: Perhaps they will respect my son. Since those tenants knew
that he was the heir of the vineyard, they seized him, they killed him.
Whoever has ears, let him hear! (multiple asyndeta; =Mk
12:1-8; interlinear)

66. Yeshúa says: Show me the stone which the builders
have rejected— it is the cornerstone. (Isa 28:16, =Ps
118:22 ® Mt 21:42; interlinear)

68. Yeshúa says: Blest be you when you are hated and
persecuted and find no place there where you have been persecuted.
(Mt
5:10-12; interlinear)

69a. Yeshúa says: Blest be those who have been persecuted
in their heart— these are they who have recognized the Father in truth.
(ibid.;
interlinear)

69b. (Yeshúa says:) Blest be the hungry,
for the stomach of him who desires shall be filled. (Mt
5:6; interlinear)

70. Yeshúa says: When you bring forth that which is
within you, this that you have shall save you. If you do not have that
within you, this which you do not have within you will kill you. (Lk
11:41!; interlinear)

71. Yeshúa says: I shall destroy [this]
house, and no one will be able to [re]build it. (Mk
14:58, Jn 2:19; interlinear)

72. [Someone says] to him: Tell my brothers to
divide the possessions of my father with me. || He says to him: Oh man,
who made me a divider? || He turned to his Disciples,¹ he says
to them: I'm not a divider, am I? (¹asyndeton; Lk
12:13-14;
interlinear)

73. Yeshúa says: The harvest is indeed plentiful, but
the workers are few. Yet beseech the Lord that he send workers
into the harvest. (=Mt 9:37-38; interlinear)

74. He says: Lord, there are many around the reservoir, yet
no one in the reservoir. (interlinear)

75. Yeshúa says: There are many standing at the door,
but the solitary are those who shall enter the Bridal-Chamber.
(Mt
9:15, 25:10, Th 16, 49; interlinear)

76. Yeshúa says: The Sovereignty of the Father is like
a merchant possessing a fortune, who found a pearl. That merchant was shrewd—
he sold the fortune, he bought the one pearl for himself. You yourselves,
seek for [the treasure of his face], which perishes not,
which endures— the place where no moth comes near to devour nor worm ravages.
(multiple
asyndeta; Ps 11:7, 17:15, =Mt 6:19-20, =13:44-46, =Lk 12:33;
interlinear)

77. Yeshúa says: I-Am the Light who is above them all,
I-Am the All. All came forth from me and all return to me.
Cleave wood,¹ there am I. Lift up the stone and there you shall
find me. (¹asyndeton; Jn 8:12, Th 30 note; thus
Lao Tzu, Tao Teh Ching
16: ‘All things flourish, but each one returns to its root,... the eternal
Tao’; and Victor Hugo, Les
Misérables: ‘All comes from light, and all returns to it’;
interlinear)

78. Yeshúa says: Why did you come out to the wilderness—
to see a reed shaken by the wind? And to see a person dressed in plush
garments? [Behold, your] rulers and your dignitaries are
those who are clad in plush garments, and they shall not be able to recognize
the truth. (=Mt 11:7-8; interlinear)

79. A woman from the multitude says to him: Blest be the womb
which bore thee, and the breasts which nursed thee! || He says to [her]:
Blest be those who have heard the meaning of the Father and
have kept it in truth. For there shall be days when you will say: Blest
be the womb which has not conceived and the breasts which have not nursed.
(Lk
1:42, 23:29, =11:27-28; interlinear)

80. Yeshúa says: Whoever has recognized the system has
found the body— and whoever has found the body, of him the system is not
worthy. (Th 56; interlinear)

82. Yeshúa says: Whoever is close to me is close to
the fire, and whoever is far from me is far from the Sovereignty.
(interlinear)

83. Yeshúa says: The images are manifest to mankind,
and the Light which is within them is hidden. (Th 19)He
shall reveal himself in the imagery of the Light of the Father— and
(yet)
his
image is concealed by his Light. (thus Victor Hugo, Les
Misérables: ‘God is behind all things, but all things hide
God’; Ps 104:2!; interlinear)

84. Yeshúa says: When you see your reflection, you rejoice.¹
Yet when you perceive your images which have come into being in your presence—
which neither die nor manifest— to what extent will they depend
upon you?² (this is the epistemological [and thus
ontological] hinge of the entire text; see Ps 139:16, Prov 20:24, Jn 5:19,
Th 19, and ‘Angel and Image’; ¹thus Anton
Chekhov, ‘Anna’: ‘When Anna ... in the enormous mirror saw the whole of
herself, illumined by countless lights, a feeling of joy awakened in her
soul’; ²cp. Chuang Chou [4th century BC China], Chuang Tzu
2: ‘Joy, anger, grief, delight, worry, regret, fickleness, inflexibility,
modesty, volition, sincerity, insolence:... without them we would not exist,
without us they have nothing to take hold of;... it would seem as though
they have some True Master, and yet I find no trace of him; he can act—
that is certain; yet I cannot see his form; he has identity but no form’;
interlinear)

85. Yeshúa says: Adam came into existence from a great
power and a great wealth, and yet he did not become worthy of you. For
if he had been worthy, [he would] not [have tasted]
death. (Th 1; interlinear)

86. Yeshúa says: [The foxes have their dens]
and
the birds have [their] nests, yet the Son of Mankind has
no place to lay his head for rest. (Dan 7:13-14, =Mt
8:20; interlinear)

87. Yeshúa says: Wretched be the body which depends
upon (another) body, and wretched be the soul which depends
upon their being together. (interlinear)

88. Yeshúa says: The angels and the oracles shall come
to you, and they shall bestow upon you what is yours. And you yourselves,
give to them what is in your hands, and say among yourselves: On what day
will they come to receive what is theirs? (Rev/Ap 21:17!;
interlinear)

89. Yeshúa says: Why do you wash the outside of the
chalice? Do you not mind that He who creates the inside is also He who
creates the outside? (Lk 11:39-41; interlinear)

91. They say to him: Tell us who thou art, so that we may believe
in thee. || He says to them: You scrutinize the face of the sky and of
the earth— yet you do not recognize Him who is facing you, and you do not
know to inquire of Him at this moment. (Th 5, 52, 76,
84, =Lk 12:56;
interlinear)

92. Yeshúa says: Seek and you shall find. But those
things which you asked me in those days, I did not tell you then. Now I
wish to tell them, and you do not inquire about them. (=Mt
7:7-8; thus Mencius, 4th century BC China: ‘It is said, Seek and you will
find it, neglect and you will lose it’; interlinear)

93. (Yeshúa says:) Give not what is sacred to
the dogs, lest they throw it on the dungheap. Cast not the pearls to the
swine, lest they cause it to become
[...]. (=Mt
7:6; interlinear)

95. [Yeshúa says:] If you have copper-coins,¹do
not lend at interest— but rather give [them] to those from
whom you will not be repaid. (Lk 6:30-36; ¹here
in the bound codex there is a single sheet puzzlingly blank on both sides;
interlinear)

96. Yeshúa [says]: The Sovereignty of
the Father is like [a] woman,¹ she has taken
a little yeast,¹ she
[has hidden]
it in dough,¹
she
produced large loaves of it. Whoever has ears, let him hear! (¹asyndeta;
=Mt 13:33; interlinear)

97. Yeshúa says: The Sovereignty of the
[Father]
is like a woman who was carrying a jar full of grain. While she was walking
[on
a] distant road, the handle of the jar broke, the grain streamed
out behind her onto the road. She did not know it, she had noticed no accident.
When she arrived in her house, she set the jar down— she found it empty.
(multiple
asyndeta; interlinear)

98. Yeshúa says: The Sovereignty of the Father is like
someone who wishes to slay a prominent person. He drew forth his sword
in his house,¹ he thrust it into the wall in order to ascertain
whether his hand would prevail. Then he slew the prominent person. (¹asyndeton;
Rev/Ap 1:16, 2:16!; interlinear)

99. His Disciples say to him: Thy brethren and thy mother are
standing outside. || He says to them: Those here who practice the desires
of my Father— these are my Brethren and my Mother. It is they who shall
enter the Sovereignty of my Father. (Th 15, =Mt 3:31-35;
interlinear)

100. They show Yeshúa a gold-coin, and they say to him:
The agents of Caesar extort tribute from us. || He says to them: Give the
things of Caesar to Caesar, give the things of God to God, and give to
me what is mine. (Rev/Ap 13:18
¬
I-Ki 10:14?!; an extraordinary gematria, indicating 666 as a monetary
symbol; =Mt 22:16-21, Th 64b; interlinear)

101. (Yeshúa says:) Whoever does not hate
his father and his mother in my way, shall not be able to become a Disciple
to me. And whoever does [not]
love his
[Father]
and
his Mother in my way, shall not be able to become a Disciple to me. For
my mother [bore me]¹, yet [my]
true²[Mother] gave me the life. (Job
33:4; ¹the reconstruction of this phrase in the
papyrus; ²m.me
= ‘of truth’ [if me
is feminine] or ‘of love’ [if it is masculine]— here undetermined, as there
is no definite article [C156]; Jn 2:4, Th 15,
79, 99, =Lk 14:26; see ‘The Maternal Spirit’
and ‘Theogenesis’; cp. Odes
of St. Solomon 35:6— ‘I was carried like a child by its mother’; interlinear)

102. Yeshúa says: Woe unto them, the clergy— for they
are like a dog sleeping in the manger of oxen. For neither does he eat,
nor does he allow the oxen to eat. (Th 39; The
Fables of Aesop ; interlinear)

103. Yeshúa says: Blest be the person who knows in [which]
part the bandits may invade, so that he shall arise and collect his
[things]
and gird up his loins before they enter. (=Lk
12:35 & 39; interlinear)

104. They say [to him:] Come, let us pray today
and let us fast. || Yeshúa says: Which then is the transgression
that I have committed, or in what have I been vanquished? But when the
Bridegroom comes forth from the Bridal-Chamber, then let them fast and
let them pray. (Mk 2:19-20, Th 14; interlinear)

105. Yeshúa says: Whoever acknowledges father and mother,
shall be called the son of a harlot. (Mt 23:8-9, Lk 14:26,
Jn 8:41, Th 101, ‘Theogenesis’; interlinear)

106. Yeshúa says: When you make the two one¹,
you shall become Sons of Mankind²— and when you say to the
mountain: Be moved!, it shall be moved. (¹Th 22,
cp. the Tao Te Ching 1
of Lao Tsu; ‘These two are the same’; ²Dan 7:13-14, Th 86; interlinear)

107. Yeshúa says: The Sovereignty is like a shepherd
who has 100 sheep. One of them went astray, which was the largest. He left
the 99, he sought for the one until he found it. Having wearied himself,
he said to that sheep: I desire thee more than 99. (Ezek
34:15-16, =Lk 15:3-6; interlinear)

109. Yeshúa says: The Sovereignty is like a person who
has a treasure [hidden] in his field without knowing it.
And [after] he died, he bequeathed it to his
[son.
The] son did not know (about it) , he accepted that
field, he sold [it]. And he came who purchased it— he plowed
it, [he found] the treasure. He began to lend money at interest
to whomever he wishes. (multiple asyndeta; The
Fables of Aesop, Mt 13:44; interlinear)

110. Yeshúa says: Whoever has found the system and been
enriched, let him renounce the system. (Th 81; interlinear)

111. Yeshúa says: The sky and the earth shall be rolled
up in your presence. And he who lives from within the Living-One shall
see neither death [nor fear]— for Yeshúa says: Whoever
finds himself, of him the world is not worthy. (Isa 34:4,
Lk 21:33, Rev/Ap 6:14; interlinear)

112. Yeshúa says: Woe to the flesh which depends upon
the soul, woe to the soul which depends upon the flesh. (asyndeton;
Th 87; interlinear)

113. His Disciples say to him: When will the Sovereignty come?
|| (Yeshúa says:) It shall not come by expectation.
They will not say: Behold here! or: Behold there! But the Sovereignty of
the Father is spread upon the earth, and humans do not perceive it. (Lk
17:20-21, Th 51; thus Henry David Thoreau, Walden: ‘Heaven is under
our feet as well as over our heads’; interlinear)

114. Shimon Kefa says to them: Let Mariam depart from among
us, for women are not worthy of the life. || Yeshúa says: Behold,
I shall entice her so that I make her male, in order that
she herself shall become a living spirit like you males. For every female
who becomes male shall enter the Sovereignty of the Heavens. (Gen
3:16, Th 22; cp. [remarkably] English ‘tomboy’; thus Clement of Alexandria,
Stromata
VI.12: ‘Souls are neither male nor female, when they no longer marry nor
are given in marriage [Lk 14:34-36]; and is not woman transformed into
man, when she is become equally unfeminine, and manly, and perfect?’; interlinear)

Notes to Thomas

Coptic
was the final stage of the classical Egyptian language, evolving after
the invasion of Alexander the Great (332 BC) and subsequently supplanted
by Arabic following the Muslim conquest (640 AD). It has always been the
liturgical language of the Egyptian Church; moreover, the ancient Coptic
versions of the Old and New Testaments are of great importance in textual
Biblical studies. Utilizing many Greek loan words, Coptic also adopted
the Greek alphabet (with s
for S, and w
for W), adding
these letters: 4
(shai), 3
(fai),
6
(hori), `(janja),
2
(gima),
5
(ti), and ¯ (syllable or abbreviation
indicator); see P001. ‘C###’,
‘P###’ and ‘T###’ are links to pages/paragraphs in Crum's
Dictionary,
Plumley's Grammar and Till's Philippos (Biblio.4,5,14).

Adam
(46,85): Hebrew
Md)
(blood-red, clay)— the original human and/or generic mankind.Aesop
(102,109): crippled Greek slave who flourished in the 6th-century BC and
was executed at Delphi for ‘impiety’, whose Fables
were well-known thruout the ancient world; the only non-Israelite other
than the Delphic
Oracle (‘Recognize thyself’: Th 3) whom Christ is known to have quoted,
as also in Lk 4:23 (moral from ‘The Quack Frog’), Mt 7:15 (‘The Wolf in
Sheep's Clothing’) and various other allusions.All
(77): see Totality.Bear
(101): interpolated Coptic text, ta
(P050)
maau
(C197a)
gar
(T058)
nta
(P202)
[s(P035)
mise
(C184b-185a)
mmo
(P262)
i(P039)
|
eb]ol
(C034a): ‘my-mother for did-[she-bear accusative-me
| for]th’; image of papyrus, from Biblio.1.Bed
(61b, NB as also in 61a): the Coptic text here is: a.k.telo
(P199a,
C408ab:
did-thou[masc]-lay)
e`m
(C757a: upon) pa.glog
(P050,
C815a:
my-bed)— this last is the one and only Sahidic Coptic word for ‘bed’;
it does not mean ‘sofa’, for which there are several terms listed in the
English index of Crum under ‘couch’, e.g. ma
n.nkotk
(place of-reclining,
C225a)— thus in the Sahidic
version of Ac 5:15,
glog
is used for KLINARION
and
ma n.nkotk
for KRABBATOS.Blest
(7,18,19,49,54,58,68,69a,69b,79,103): Greek MAKARIOS;
this Greek word means divine, rather than merely human, beatitude (Mt 5:3
et passim).Bridal-Chamber
(75,104): Coptic ma
n.4eleet
(place of-bride; C153a,
C560b)
= Greek NUMFWN
= Hebrew rdx
(kheder); the bedroom where the marriage is consummated (Jud 15:1,
Ps 19:5, 45:13-15!, S-of-S 1:4, Jn 3:29!, Mt 9:15 [OI
UIOI TOU NUMFWNOS, the Sons of the Bridal-Chamber], 25:1-13)—
see Ph 65,71,72,73,82,94,101,108,131,143, Sacrament in Ph
Notes.Clergy
(39,102): Aramaic My#wrp
(perushím, ‘Pharisees’: separated); religious leaders; Mt
5:20, 23:1-39, etc.Entice
(114): Coptic
sok
(to blow as the wind or to flow as water, hence to draw or attract; C325),
as in Jn 6:44 (Greek ELKW).Everything
(6,67): see Totality.Gnostic
(5): re the
anti-Gnosticism of these texts, see Incarnate and Recognition,
Th 5,28,55; Ph 25,72,77,78,98,101,114,132,137; Tr 6,8,9,10,21,28,29,37—
‘Gnosticism’ is by definition metaphysically Platonic, maintaining that
both the sensory universe and all incarnation are illusory; our
texts, on the contrary, share the Biblical view that both the perceptual
universe and all incarnations are divinely created.Heaven
(20,44,114): see Sky.Holy Spirit
(44):
Hebrew #dq-h xwr
(ruakh
ha-qodesh, Spirit the-Holy; feminine gender) = Greek PNEUMA
TO AGION (neuter gender) = Coptic p.pneuma
et.ouaab (P080,
masculine gender; as also Latin SPIRITUS
SANCTUS); see Spirit and ‘The
Maternal Spirit’.Image/Imagery
(22,50,83,84): Greek EIKON
(similitude) = Hebrew Mlc
(tselem, shadow; Gen 1:26); sensory perceptions and/or mental images,
the five senses (Th 19!) together with memory and the imagination; see
‘Angel and Image’.Incarnate
(28): Coptic
6n sarc
(‘in flesh’— utilizing the Greek term from Jn 1:14,
SARX);
thus blatantly anti-Gnostic; see Gnosticism.Jacob the
Righteous (12): Hebrew bq(y
(yakov: heeler, supplanter; Gen 25:26) = Greek IAKWBOS
= English ‘James’; Christ's human brother (Mk 6:3, Jn 7:5, Ac 1:14, 12:17,
Jas 1:1).John the
Baptist (46,78): John = Hebrew Nnxwy
(yokhanan: Yah is gracious); the last Hebrew prophet and the Messianic
precursor (Lk 1,3,7), see Oracle, Ph 73,81,133, Baptism in Ph
Notes, Logia inTr Notes.Kind
(65): see Vintage.Lord/Master
(47,64a,65,73,74): Hebrew Nwd)
(adón) = Greek KURIOS
= Coptic `oeis;
C787b,
owner of a slave.Manifest
(84): Coptic ouwn6 ebol
(show
forth [in the transitive and non-reflexive sense],
C486b)—
i.e. indicate something which is both beyond itself and unperceived; see
‘Angel and Image’.Mariam
(21,114): from Hebrew Mwrm
(mrom: exalted; Ex 15:20); five females named Mariam appear in the
Gospels: the Virgin, Mariam Magdalene, Mariam of Bethany, Mariam of Cleopas,
and Mariam the Lord's human sister (Mc 6:3, Ph 36); the oldest and best
manuscripts of e.g. Jn 20 provide the correct transliteration of this (Semitic)
name into Greek letters: MARIAM—
vs.1 [) A], vs.11 [p66c )],
vs.16 [) B], vs.18 [p66
) B].Matthew
(13): Hebrew
hy-Ntm
(mattan-yah: gift of Yah); the Apostle/Evangelist, also named ‘Levi
of Alphaeus’ (seeLevi inPh
Notes, Mk 2:14), brother of the Apostle Jacob of Alphaeus; Mt 10:3
etc.Meaning
(79): see Saying.Natural
(90): see Vintage.Oracle/Prophet
(31,52,88): Greek PROFHTHS
= Hebrew )ybn
(nabi); a divine spokesperson, not merely predictive; note that
there are 24 books in the Hebrew canon of the OT, and also 24 Prophets
including John the Baptist (see IV-Ezra
14:45, Rev/Ap 4:4).Origin
(18): Greek
ARCH;
a term from the pre-Socratic Greek philosophers, meaning not a temporal
beginning but rather the primal source or basic substance underlying reality
(thus in Gen 1:1 [Septuagint/LXX], Mk 1:1, Jn 1:1).Passer-by
(42): Greek
PARAGEIN
(by-led); transient, itinerant— seeHebrew in Ph
Notes.Philosopher
(13): Greek FILOSOFOS
(fond of wisdom); this word (coined by the pre-Socratic Pythagoras)
has no precise Hebrew/Aramaic equivalent, and thus Matthew himself may
have used the Greek term; but see the parallel at Job 9:4, bbl
Mkx (khakam liba), ‘wise in heart’.Prophet
(52): see Oracle.Rabbi
(12): Hebrew
ybr
(my great-one) = Coptic no2
(great, C250a); a spiritual authority; Jn 1:38,
3:26, Mt 23:7.Recognition
(3,5,39,43,51,56,67,69a,78,80,91,105): Coptic sooun
(C369b) = Greek GNWSIS
(gnosis); this important term means direct personal acquaintance rather
than mere intellectual knowledge, as in Jn 17:25 and I-Jn 4:7; see Th 5,
Ph 116,122,134, Tr 1,4,6 etc., Incarnate and Gnosticism.Rethink
(28): Greek
METANOEW
(be with-mind, be wholeminded, after-mind, reconsider) = Hebrew bw#
(shub: return); Ps 7:12, 22:27, Mt 3:1-2, 4:17, Lk 3:2-14; the initial
message of both John the Baptist and Christ; this important term ‘metanoia’
(mindfulness) contrasts with ‘paranoia’ (beside-mind, mindlessness)— it
does not signify a mere feeling of remorse, which is METAMELOS
(with/after-sentiment).Sabbath
(27): Hebrew
tb#
(shabat: repose); the (7th) day of rest; Ex 21:8-11, Lk 6:1-11,
Tr 7, 33— see the pericope Lk 6:4+ in Codex D (05) [Bezae]: ‘That same
day, he saw someone working on the Sabbath,¹ he said to him: Man,
if indeed you understand what you are doing, you are blest; if indeed you
do not understand, you are accursed and a transgressor of the Torah’; Nestle-Aland,
Biblio.23,
textual notes (¹asyndeton).Salome
(61b): Hebrew
tymwl#
(shlomit: peaceful); an early female Disciple (Mk 15:40-41, 16:1);
Ph 59 & 79!Samaritan
(60): those Hebrews not deported to Babylon and hence lacking the later
OT scriptures (I-Ki 16:24, II-Ki 17), therefore in post-Exilic times considered
heretics (as in Lk 10:25-37, Jn 4:1-42).Saying/Meaning
(Prolog, 1,19,38,79): Coptic 4a`e
(C612b)
=
Greek LOGOS = Hebrew
rm)
(amr) = Aramaic )rmym
(memra); English ‘meaning’
derives from Anglo-Saxon ‘mænan’ = ‘to have in mind, mention, conceive
+ express’, the exact sense of both logos and memra; Jn 1:1
thus reads ‘In (the) Origin was the Meaning’; one Greek term for ‘word’
is RHMA.Shimon
Kefa (13,114): Hebrew Nw(m#
(Shimón) = hearing (Gen 29:33); Aramaic )pyk
(kefa) = Greek PETROS
(bedrock)— the chief Apostle, Simon Peter (Mt 10:2, 16:15-19).Sky/Heaven
(3,6,9,11,12,20,44,54,91,111,114): Coptic pe
(C259a) = Greek OURANOS
= Hebrew Mym#
(shamayim; plural); note that ‘sky’ = ‘heaven’ in all three languages.Spirit
(14,29,44,53,60,101,114): Hebrew xwr
(ruakh: feminine gender!) = Greek PNEUMA
(neuter gender!); in both languages the word for ‘spirit’ is like ‘breath’
or ‘wind’ (Isa 57:16, Jn 3:5-8); see Holy Spirit.System
(21,27,56,80,110): see World .Theologian
(39): Greek GRAMMATEUS
(scribe); an expert on the scriptures; Mt 23:1-39 etc.Thomas
(Prolog, 13, Colophon): Aramaic Mw)t
(taom)
= Greek DIDUMOS;
‘duplicate, twin’; the Apostle Thomas, author of this text (Jn 11:16, 20:24-29,
21:2); also note that Hebrew ‘Judas’ = ‘praised’ = Arabic ‘hammad’ as in
‘Nag Hammadi’ (village of-praise) and ‘Mohammad’
(great-praise), the Ishmaelite prophet: Gen 16-17, 21:1-21, 25:12-18, Zech
9:6-7!, plus not only the Arabic Qur’án
but also— importantly— the Hadith.Totality/Everyone/Everything/the
All (2,6,67,77): Coptic thr.3
(all/every of-him, C424a).Transgression
(14,104): Coptic nobe
(C222a)
= Greek
AMARTIA
= Hebrew
t)+x (khatat);
a violation of the Torah, a sin; see Torah and compare Defilement in Ph
Notes.Trees
(19): the ‘five trees’ may refer to the five senses (NB that all emotions
can presumably be included in the realm of feeling); see Tr 28 and ‘Angel
and Image’;it is noteworthy that the olive tree in particular
does not shed its leaves annually.Vintage/Kind/Natural
(47,65,90):
Greek CRHSTOS (used),
Ph 126; the ancient pagans often confused this common term with the rare
CRISTOS,
with reference to the Hebrew Messiah.War
(16): Greek POLEMOS;
perhaps it is logical nowadays to interpret ‘the stars falling from the
sky’ (Mk 13:25, Rev/Ap 6:13 & 8:6 ff.) as a nuclear war, since hydrogen
bombs are literally small man-made stars; ‘this generation’ in Mk 13:30
is presumably counted from either May 1948 (the refounding of Israel) or
June 1967 (the reconquest of Jerusalem, Lk 21:24), and could range from
forty years (Num 14:33, Dt 2:14) to one hundred years (Gen 15:13-16).Wickedness
(45): Greek PONEROS;
this term (which also occurs in the canonical Gospels at Mk 7:22-23 etc.)
has a root meaning of hard work or laborious drudgery, thus oppressive
or exploitative.World/System
(10,16,21,24,27,28,51,56,80,110,111): Greek KOSMOS
(arrangement, order)— originally the pre-Socratic philosopher Pythagoras
had used this term to designate the entire natural universe, as in ‘cosmos’;
but in the Gospel koinê (later common Greek) it had also come
to signify the conventionality or artificiality of the human social system,
as in ‘cosmetic’; see Lk 2:1, 4:5-6, 12:30-31.Yeshúa
(Prolog
et passim): Aramaic (w#y
= Hebrew (w#why
(Yehóshua); from (#y-hwhy
(YHWH ysha: He-Is Savior); Josh 1:1, Ezra 5:2 (Aramaic form), Mt
1:21, Ph 20a; this name could not be accurately transcribed in Greek, which
lacks the SH sound; in the Greek and Coptic uncial manuscripts it was invariably
abbreviated IS
or IHS with an
overline; see also the second commandment as written exclusively
on
synagogue tablets of the Decalogue (image):
hyhy
(the grammatically correct form of ‘He Is’)!Yoga
(90): Coptic
na6b
(‘yoke’,
C726), here meaning a spiritual discipline
(the cognate Sanskrit term ‘yoga’ conveys this sense quite well); see Ph
79.